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Although anecdotal evidence suggests that control-threatening situations are associated with an increase in conspiracy beliefs, existing research does not support this 'compensatory control' hypothesis. In the current study, we test a more refined hypothesis: that the link between control threat and conspiracy beliefs is domain specific, such that perceived control in a particular domain should lead to conspiracy beliefs pertaining to that domain only. Moreover, given that conspiracy beliefs are stigmatized (i.e., not socially acceptable), we propose that they should be endorsed only when other compensatory systems are frustrated. We test these ideas in the context of the COVID-19 pandemic. Participants from North Macedonia and New Zealand, who differed in perceived government effectiveness, filled in a questionnaire measuring domain-specific and domain-general perceived control, as well as domain-specific and domain-general conspiracy beliefs. As expected, domain specificity of the control threat predicted domain-specific conspiracy beliefs in the Macedonian group only. The results have implication for compensatory control theory, suggesting that the compensatory process may not always be as fluid as believed., Author(s): Ana Stojanov [sup.1] , Jamin Halberstadt [sup.1] , Jesse M. Bering [sup.2] , Nikolina Kenig [sup.3] Author Affiliations: (1) grid.29980.3a, 0000 0004 1936 7830, Department of Psychology, University of [...]

The emotions most valued by a culture tend to be depicted more often, and more saliently, in their cultural products than those that are not. The content of such representations will also vary in relation to the particular mandates (e.g. beliefs, values, norms) of those cultural spaces. In the present research, we conducted a study in three sections that compared systematically the representations of awe in sixty picture book biographies of scientists (n = 60) and sixty picture book biographies of non-scientists (n = 60). The first two sections revealed that the frequency and centrality of awe-related content in the images and text of these materials was significantly higher for the former book type. The third section likewise uncovered differences in the representation of the situations where awe is experienced, as well as the characteristics of characters portrayed as experiencing this emotion between and within the two types of picture books. Together, these findings show that awe is an especially valued emotion in the culture of science communication and that the representation of this affective category in this domain is distinct to how it is represented in other spaces.

Depression and rumination often co-occur in clinical populations, but it is not clear which causes which, or if both are manifestations of an underlying pathology. Does rumination simply exacerbate whatever affect a person is experiencing, or is it a negative experience in and of itself? In two experiments we answer this question by independently manipulating emotion and rumination. Participants were allocated to sad or neutral (in Experiment 1), or sad, neutral or happy (Experiment 2) mood conditions, via a combination of emotionally evocative music and autobiographical recall. Afterwards, in both studies, participants either ruminated by thinking about self-relevant statements or, in a control group, thought about self-irrelevant statements. Taken together, our data show that, independent of participants' mood, ruminators reported more negative affect relative to controls. The findings are consistent with theories suggesting that self-focus is itself unpleasant, and illustrate that depressive rumination comprises both affective and ruminative components, which could be targeted independently in clinical samples.

Background: The Fijian 'Bula Smile' is often described as the world's friendliest; however, its description remains anecdotal. Objective: This study aimed to describe and compare the dynamics of Fijians' smiles with those of New Zealand Europeans. Methods: An observational study was conducted on two ethnic groups, Fijians (FJ; N = 23) and New Zealand Europeans (NZ; N = 23), age‐ and gender‐matched. All participants were asked to watch amusing videos, and their reactions were video recorded. The videos were analysed by software to assess the frequency, duration, intensity and genuineness of smiling episodes. Based on the Facial Action Coding System, Action Unit 6 (AU6—cheek raiser), Action Unit 12 (AU12—lip corner puller) and Action Unit 25 (AU25—lips apart) were assessed. Data were analysed by generalised linear models after adjusting for personality traits. Results: Fijians smiled longer than New Zealand Europeans (+19.9%; p =.027). Mean intensity of AU6 (+1.0; 95%CIs = 0.6–1.5; p <.001), AU12 (+0.5; 95%CIs = 0.1–0.9; p =.008) and AU25 (+22.3%; 95%CIs = 7.3%–37.3%; p =.005) were significantly higher in FJ group than the NZ group. Conclusion: Smiling features of Fijians and New Zealanders showed objective differences, the most distinctive being a higher activation of the Duchenne's marker (AU6) in the Fijian group, which is regarded as a sign of smile genuineness. [ABSTRACT FROM AUTHOR]

While lack of control is one plausible explanation for conspiracy beliefs, the experimental evidence is mixed. We present two naturalistic studies that offer some limited support for the control hypothesis. In the first, Macedonians living in (North) Macedonia (N = 116) completed a conspiracy ideation scale immediately after a national referendum on the country’s name change from “Macedonia” to “North Macedonia,” and one year after. The opposition, whose control was lowered after the name change, increased their conspiracy beliefs, but supporters did not. Study 2, conducted with Americans (N = 266) in the wake of a series of devastating tornadoes, replicated and expanded the first study: the effects were evident only for the threatening event-related conspiracy beliefs. These studies suggest a possible link between lack of control and conspiracy beliefs in the real world.

Individuals that combine features of both genders-gender blends-are sometimes appealing and sometimes not. Heretofore, this difference was explained entirely in terms of sexual selection. In contrast, we propose that part of individuals' preference for gender blends is due to the cognitive effort required to classify them, and that such effort depends on the context in which a blend is judged. In two studies, participants judged the attractiveness of male-female morphs. Participants did so after classifying each face in terms of its gender, which was selectively more effortful for gender blends, or classifying faces on a gender-irrelevant dimension, which was equally effortful for gender blends. In both studies, gender blends were disliked when, and only when, the faces were first classified by gender, despite an overall preference for feminine features in all conditions. Critically, the preferences were mediated by the effort of stimulus classification. The results suggest that the variation in attractiveness of gender-ambiguous faces may derive from context-dependent requirements to determine gender membership. More generally, the results show that the difficulty of resolving social category membership-not just attitudes toward a social category-feed into perceivers' overall evaluations toward category members.

Excessive entitlement--an exaggerated or unrealistic belief about what one deserves--has been associated with a variety of maladaptive behaviors, including a decline in motivation and effort. In the context of tertiary education, we reasoned that if students expend less effort to obtain positive outcomes to which they feel entitled, this should have negative implications for academic performance. We tested this hypothesis in a naturalistic experiment in a large course, in which students' self-reported entitlement attitudes (measured at the beginning of the semester), the idiosyncratic difficulty of the class, and several other individual difference variables associated with academic achievement (personal responsibility, frustration intolerance, and locus of control) were used to predict final exam performance. As expected, greater entitlement was associated with poorer final exam marks, particularly among students for whom the class was objectively challenging. Although no other personality variable qualified the interaction, the extent to which students accepted responsibility for their performance mediated the main effect of entitlement, while external locus of control independently predicted poor exam performance.

The relationship between emotion and attention is vital for adaptation. Trained attention to bodily sensations can heighten emotional awareness, including during "visceroception" (sensing the viscera, principally the heart, lungs and gut), which has been linked to emotion intensity and regulation. However, it is not always clear when bodily attention is adaptive, and useful to maintain, or maladaptive and best inhibited. The current study, part of a wider exploratory project, investigates "localized emotion" in this context. Localized emotion is a novel construct, articulated within the project, and suggested to be manifested within a visceroceptive system: targeted visceroception could result in disinhibited attention to localized emotion. In particular, whilst evidence points to the importance of the gastrointestinal tract for emotion (e.g., gut biome, enteric nervous system), gut sensations are often barely detectable, consistent with an inhibition process. An emotional spatial cueing task was used to test for localized effects within several groups: one trained for 8 weeks to focus on their lower abdomen (gastroception), with another focused on their chest cavity (cardioception), plus a control group. The spatial cueing task involved rapid responding to the detection of bodily feelings following the presentation of an emotional picture. Participants then indicated on a body map where they had detected the feeling, followed by corresponding valence and arousal levels (i.e., core affect) on a self‐assessment manikin. Data were analyzed using generalized estimating equations. There was some support for localization in the gastroception group relative to the chest‐focused group and controls. Gastroception‐related findings included: greater improvement in interoception (interoceptive sensibility), slowed reaction times, a cluster of lower abdominal detections on a body map, changes in core affect, and indications of improved emotion regulation. Attending to the gut may play a key role in improving one's ability to access emotional feeling, with associated implications for emotion regulation. [ABSTRACT FROM AUTHOR]

Scientific interest in religion often focusses on the “puzzle of belief”: how people develop and maintain religious beliefs despite a lack of evidence and the significant costs that those beliefs incur. A number of researchers have suggested that humans are predisposed towards supernatural thinking, with innate cognitive biases engendering, for example, the misattribution of intentional agency. Indeed, a number of studies have shown that nonbelievers often act “as if” they believe. For example, atheists are reluctant to sell the very souls they deny having, or to angrily provoke the God they explicitly state does not exist. In our own recent work, participants who claimed not to believe in the afterlife nevertheless demonstrated a physiological fear response when informed that there was a ghost in the room. Such findings are often interpreted as evidence for an “implicit” belief in the supernatural that operates alongside (and even in contradiction to) an individual’s conscious (“explicit”) religious belief. In this article, we investigate these arguably tenuous constructs more deeply and suggest some possible empirical directions for further disentangling implicit and explicit reasoning.

We propose that hypodescent-the assignment of mixed-race individuals to a minority group-is an emergent feature of basic cognitive processes of learning and categorization. According to attention theory, minority groups are learned by attending to the features that distinguish them from previously learned majority groups. Selective attention creates a strong association between minority groups and their distinctive features, producing a tendency to see individuals who possess a mixture of majority- and minority-group traits as minority-group members. Two experiments on face categorization, using both naturally occurring and manipulated minority groups, support this view, suggesting that hypodescent need not be the product of racist or political motivations, but can be sufficiently explained by an individual's learning history.

Why do people assume that a generous person should also be honest? Why do we even use words like "moral" and "immoral"? We explore these questions with a new model of how people perceive moral character. We propose that people vary in the extent to which they perceive moral character as "localized" (varying along many contextually embedded dimensions) versus "generalized" (varying along a single dimension from morally bad to morally good). This variation might be partly the product of cultural evolutionary adaptations to different kinds of social networks. As networks grow larger, perceptions of generalized morality are increasingly valuable for predicting cooperation during partner selection, especially in novel contexts. Our studies show that social network size correlates with perceptions of generalized morality in United States and international samples (Study 1) and that East African hunter–gatherers with greater exposure outside their local region perceive morality as more generalized compared to those who have remained in their local region (Study 2). We support the adaptive value of generalized morality in large and unfamiliar social networks with an agent-based model (Study 3), and in experiments where we manipulate partner unfamiliarity (Study 4). Our final study shows that perceptions of morality have become more generalized over the last 200 years of English-language history, which suggests that it may be coevolving with rising social complexity and anonymity in the English-speaking world (Study 5). We discuss the implications of this theory for the cultural evolution of political systems, religion, and taxonomical theories of morality. [ABSTRACT FROM AUTHOR]

This work analyzes the prevalence of words denoting prejudice in 27 million news and opinion articles written between 1970 and 2019 and published in 47 of the most popular news media outlets in the United States. Our results show that the frequency of words that denote specific prejudice types related to ethnicity, gender, sexual, and religious orientation has markedly increased within the 2010–2019 decade across most news media outlets. This phenomenon starts prior to, but appears to accelerate after, 2015. The frequency of prejudice-denoting words in news articles is not synchronous across all outlets, with the yearly prevalence of such words in some influential news media outlets being predictive of those words' usage frequency in other outlets the following year. Increasing prevalence of prejudice-denoting words in news media discourse is often substantially correlated with U.S. public opinion survey data on growing perceptions of minorities' mistreatment. Granger tests suggest that the prevalence of prejudice-denoting terms in news outlets might be predictive of shifts in public perceptions of prejudice severity in society for some, but not all, types of prejudice. [ABSTRACT FROM AUTHOR]